Peruvian Traditional Andino-Amazonian Medicine

Peruvian Traditional Andino-Amazonian Medicine

by Dr Nathaly Velásquez Ipananqué

La versión en español está debajo

The use of Andean-Amazonian Traditional Medicine in Peru is still apparent in the country despite the advancement and expansion of Western medicine. For this reason, the Republic of Peru, through the National Institute of Health – National Centre for Intercultural Health, has established regulations in favour of the use of Traditional Peruvian Medicine. There also exists the Peruvian Society of Alternative and Complementary Medicine (SPEMAC), the Peruvian Society of Entheogenic and Intercultural Medicine (SOPEMEI), the National University of San Marcos with its Committee on Traditional and Complementary Medicine, the Medical College of Peru with its Committee on Traditional, Alternative, and Complementary Medicine, and the Center for Research and Natural Pharmacies created by the Peruvian Social Health Insurance (ESSALUD), all forming part of a support network for our Andean-Amazonian Traditional Medicine.

In academic groups, this is referred to as the Andean-Amazonian worldview, of which all elements of nature are a part, from the physical aspects (animals, plants, hills, Andes, rivers, lakes, materials) to the spiritual aspects (soul, mother, Kamaquen). Entities considered as “Mother” or “Spirit” own the plants, animals, hills, rivers, lagoons, and the cosmos. In this context, illness does not belong to the person, but to the entity, and it has the authority to impose a penalty on human offenders.

Shamans, master-healers, are known by various names: Altomisayoq, Amachaq, Amauta awk, Midwife, Hampiq, Hilakata; all are recognised as harmonisers, energy cleansers, or healers; they are specialists in their ancestral art, trained from childhood chosen through generational inheritance, innate personal qualities, and as respected members of their community. They identify the entity that imposed the penalty through symptoms and seek to negotiate with it to restore health through the exchange of services (reciprocity) — giving and receiving (payment, dispatch).

Illness is considered a sanction imposed on the individual by some entity. That is to say, illness is placed as a sanction and removed from the body through various methods based on the principles of the Andean-Amazonian worldview.

The diagnosis of illness has three stages:

1. Identify the illness that is affecting the individual.
2. Determine the cause (errors of the individual).
3. Establish the principles of Andean-Amazonian culture (reciprocity between the entity and the sanctioned or ill individual).

Traditional Medicine is used to address disharmonies between body, mind, and spirit, and among the components of nature and the universe. In this complex scenario of human-nature-universe relationships, the goal is to understand the harmonies and disharmonies: the body, mind, and soul of nature.

Peruvian Traditional Medicine is inclusive, as the medications provided in primary health care centres are classified by the healer into two categories (cold and hot). Pills are generally considered hot, meaning they inflame the stomach, intestines, kidneys, or cause headaches. For this reason, pharmacological treatment is accompanied by the consumption of infusions of medicinal plants that have effects contrary to the medication.

In another scenario, patients go directly to the healer, who can be found in the same communities, markets, and busy localities, receiving information, assessment, and validation of diagnoses. Due to the distance from primary health care centres or lack of accessibility to them, master-healers are of great support for the health preservation of populations in the more remote communities of our Amazon and Andes in Peru.

Image description: Andean Peruvian healer performing energy cleansing with a living being (guinea pig).

Among the current healing procedures are:

• Passing of the guinea pig: The use of living beings such as “guinea pig, egg, frog, pigeon,” with the most well-known procedure being the “cleansing, caipada, sobada, or passing of the guinea pig,” which involves passing it over the body.
• Cure with Chili: This procedure involves passing a dried chili pepper over the body to remove harm or the "evil eye." This technique aims to extract or eliminate the illness from the patient's body. It can be performed once or three times, depending on the healer's judgment.
• Wiksa Cuyuy: This method addresses stomach discomfort, using warm fats for friction on the abdomen along with gentle massages until the pain is alleviated.
• Cleansing with Alum Stone: This involves rubbing a piece of alum stone over the patient's body from head to toe in a cross pattern, with the purpose of cleansing the illness. The stone is then buried in a solitary path.
• Cleansing with a Candle: This consists of passing a white candle over the entire body to remove illness, bad luck, or harm. The patient’s name is then written, and the candle is lit.
• Payment or Pagapu: This healing procedure consists of making an offering or tribute to the Andean deities in order to restore health. This may involve rectifying past mistakes. The offering can be buried or burned.
• Steam Baths with Medicinal Plants (Vaporization): Flowering baths with native plants are also used.
• Rituals with Master Plants: These ceremonies are aimed at individuals interested in undergoing a cleansing and unblocking process, as well as those seeking self-knowledge and exploration of consciousness. Master plants are used in sacred rituals. Participants must follow a specific diet prescribed by the master in the days leading up to the ceremony. The patient actively participates in the healing process under the direction of the master-healer.
• Ayahuasca Ceremony: This involves the brewing of Amazonian plants currently used for diagnosis and healing, known as the master plant. In many cases, only the shaman consumes the ayahuasca, not the patient.
• San Pedro Ceremony: The San Pedro cactus (Achuma) is used for diagnosis and healing. In some cases, the patient can consume the beverage, while in others it is not permitted.
• Reading of Coca Leaves: Also known as rastrero or seguimiento, this practice is considered sacred, therapeutic, and social. It is a way to reconstruct the past of the individual by observing the coca leaves—size, shape, and color. The reading is conducted by individuals known as Altomisayoq, who are regarded as chosen ones, similar to those in the time of the Incas who were born with deformities and thus considered special. For centuries, indigenous peoples of the Andean region have chewed coca leaves and drunk coca tea. This practice is harmless and even beneficial for human health. When chewed, coca leaves act as a mild stimulant and help combat hunger, thirst, pain, and fatigue. They also assist in overcoming altitude sickness. Coca leaves are an important element in offerings and are used for diagnosing illnesses through leaf readings.

Image description: Peruvian Amazonian master healers conducting an Ayahuasca ceremony.

The WHO recognises the diversity of practices in Traditional, Complementary, and Integrative Medicine across all countries and their contribution to health, well-being, person-centred health care, and universal health coverage. This appropriately integrative medicine can improve health outcomes by increasing the availability of services, especially at the primary health care level.

Many countries have a long history of Traditional Medicine practitioners, and Peru has also succeeded over the years in maintaining these Andean-Amazonian medicines and traditions, contributing to the well-being of its population while emphasising the importance of providing care to communities and recognising their various benefits.

La versión en español

Medicina Tradicional Andino-Amazónica Peruana

Autora: Nathaly Velásquez Ipanaqué

El uso de la Medicina Tradicional Andino - Amazónica Peruana es evidente en el país pese al avance y expansión de la medicina occidental. Por ello, la República del Perú, a través del Instituto Nacional de Salud – Centro Nacional de Salud Intercultural, ha generado normas a favor del uso de la Medicina Tradicional Peruana. También existen la Sociedad Peruana de Medicina Alternativa y Complementaria (SPEMAC), la Sociedad Peruana de Medicina Enteógena e Intercultural (SOPEMEI), la Universidad Nacional Mayor de San Marcos con su Comité de Medicina Tradicional y Complementaria, el Colegio Médico del Perú con su Comité de Medicina Tradicional, Alternativa y Complementaria, y el Centro de Investigación y Farmacias Naturales creadas por el Seguro Social de Salud del Perú (ESSALUD), todos formando parte de una red de apoyo a nuestra Medicina Tradicional Andino - Amazónica Peruana.

En los grupos académicos, se le denomina Cosmovisión Andino-Amazónica Peruana, en la cual todos los elementos de la naturaleza forman parte de ella, desde el aspecto físico (animales, plantas, cerros, andes, ríos, lagos, materiales) y espiritual (alma, madre, Kamaquen). Las entidades consideradas como Madre o Espíritu son dueñas de las plantas, animales, cerros, ríos, lagunas y el cosmos. En este contexto, la enfermedad no le pertenece al hombre, sino que pertenece a la entidad, pues tiene la facultad de sancionar a los infractores humanos.

Los chamanes, maestros-curanderos, se les conoce con diferentes nombres: Altomisayoq, Amachaq, Amauta awk, Comadrona, Partera, Hampiq, Hilakata. A todos se les reconoce como armonizadores, limpiadores energéticos o sanadores, pues son especialistas en su arte ancestral. Son formados desde niños, por herencia generacional, cualidades personales innatas y adquiridas, y reconocidas en su comunidad. Ellos, mediante los síntomas, identifican a la entidad que puso la sanción y buscan la forma de negociar con ella para restablecer la salud mediante el intercambio de servicios (reciprocidad) —dar y recibir— (pago, despacho).

Se considera la enfermedad como una sanción impuesta a la persona (sujeto) por alguna entidad. Es decir, la enfermedad se pone como sanción y se quita del cuerpo mediante diversos métodos basados en los principios de la cosmovisión andino-amazónica.

El diagnóstico de la enfermedad tiene tres momentos:

1. Identificar la enfermedad que aqueja al sujeto.
2. Determinar cuáles son las causas (errores del sujeto).
3. Establecer los principios de la cultura andina-amazónica (reciprocidad entre la entidad y el sujeto sancionado o enfermo).

La Medicina Tradicional se utiliza para afrontar las desarmonías entre el cuerpo, mente y espíritu, y entre los componentes de la naturaleza y el universo. En este escenario complejo de relaciones hombre-naturaleza-universo, se busca conocer y entender las armonías y desarmonías: el cuerpo, la mente y el alma naturaleza.

Imagen 01: Maestra-curandera andina peruana realizando limpieza energética con un cuy.

Entre los procedimientos curativos vigentes se encuentran:

• Uso de seres vivos: Procedimiento conocido como “limpia, caipada, sobada o pasada de cuy,” que consiste en pasar al cuy por el cuerpo.
• Cura con ají: Para sacar el daño o mal de ojo. Se pasa un fruto de ají seco por el cuerpo para extraer o quitar la enfermedad.
• Wiksa Cuyuy: Mejora molestias estomacales mediante fricciones con grasas calientes en el abdomen, acompañadas de masajes suaves.
• Limpieza con piedra alumbre: Se frota el cuerpo del paciente con piedra alumbre de la cabeza a los pies, en forma de cruz, para limpiar la enfermedad. Posteriormente, la piedra se entierra en un camino solitario.
• Limpieza con vela: Se pasa una vela blanca por el cuerpo para quitar enfermedad, mala suerte o daño. Luego, se escribe el nombre del paciente y se enciende la vela.
• Pago o Pagapu: Consiste en pagar una ofrenda a las deidades andinas para restituir la salud. Puede ser enterrada o incinerada.
• Baños de vapor con plantas medicinales: Utilizan plantas nativas para florecimiento.
• Rituales con plantas maestras: Procesos de limpieza y desbloqueo o autoconocimiento, dirigidos por un maestro-curandero.
• Ceremonia de Ayahuasca: Cocción de plantas amazónicas usadas para diagnóstico y curación. En muchos casos, solo el chamán consume la ayahuasca.
• Ceremonia de San Pedro: Uso del cactus Achuma para diagnóstico y curación. En algunos casos, el paciente también lo consume.
• Lectura de hojas de coca: Considerada sagrada, permite diagnosticar enfermedades mediante el tamaño, forma y color de las hojas.

Imagen 02: Maestros curanderos amazónicos peruanos realizando ceremonia con Ayahuasca.

La OMS reconoce la diversidad de prácticas de la Medicina Tradicional, Complementaria e Integrativa en todos los países del mundo y su contribución a la salud, el bienestar, la atención de la salud centrada en las personas y la cobertura universal de salud. Esta medicina, adecuadamente integrativa, puede mejorar los resultados de salud al aumentar la disponibilidad de servicios, especialmente en el nivel de atención primaria de salud.

Muchos países tienen una larga historia de Medicina Tradicional de profesionales en esta materia, y en el Perú también se ha logrado a través de los años mantener estas medicinas y tradiciones andino-amazónicas, aportando bienestar a su población y relevando la importancia de proporcionar atención a las poblaciones y reconociendo sus diversos beneficios.